Vanaspati (Plants) used in Veda

The sources of medicines are mentioned and it is said that some medicines grow in hills and mountains. Many medicines grow in plains. Some medicines grow in rivers and wetlands. Some medicines are found deep down in the sea, like Gotākhora. Some medicines are derived from digging the soil. Some mineral medicine is collected from bodies and horns of animals. The natural sources like the sun and the moon cure many diseases. According to the healing quality of their natural resources the description of sun treatment, water treatment is found in detail in the Veda. Natural medicines are the sun, the moon, soil, water, fire and air. Plant medicines are the Vanaspati and Auṣudhi. Mineral medicines are Añjana, Sūvarṇa, Rajata, Sīsā etc. Medicines of animal origin are the horn of deer etc. Sea medicines are conch etc. Medicine is the force of the doctor^[1]. The doctor collects medicines and treats properly. He earns his wealth^[2]. Cow and clothing in exchange for his treatment for his living^[3]. Medicines are sold also. So, medicine is called ‘Apkrītāḥ’. Medicine for Kuṣṭha is bought with wealth^[4].

Medicine Varaṇāvatī is bought with clothes, shawl, deerskin etc. The Vanaspati used in Veda are as follows–

Akṣa–It is found in Ṛgveda and Atharvaveda^[5]. The other name of it is Vibhītaka or Vibhīdaka. Akṣa means gambling. In Chāndogya Upaniṣad Akṣa means Vibhītaka^[6]. It is bowl clearer and purgatory. Its dust cures cough, piles, leprosy and energy disorder. It is one of the main ingredients of Triphalā. The other two are Āmalakī and Harītakī.

Atas, Atasī–It is referred in both Ṛgveda and Atharvaveda. The word Atas is found many times in Ṛgveda^[7]. Its feminine term is Atasī. According to Ācārya Sāyaṇa, it means wood, advanced wood, collection of wood and Satatagāmī. In Atharva Pariśiṣṭa sacred tore ceremony with the Atasī is prescribed for enhancing intelligence.

Apāmārga–It is referred both in Yajurveda and Atharvaveda^[8]. The other name of it is ciraciṭā, laṭajīrā and ciṃcīḍā. In Atharvaveda, it is raiding that the thing that cures all doṣas of the body is called Apāmārga -“apāmārga apa mārṣṭū”, “apamṛjmahe”^[9].In Yajurveda, it is said that with Apāmārga cure of sin, cure of kṛtrā, cure of diseases and cure of bad dreams is possible. In different Saṃhitās sacred fire with the dust of Apāmārga is prescribed. Its quality and utility have been suggested in Atharvaveda. The destruction of Abhicāra karma, Bhasmaka, increase of thirst, weakness of sensory organs, are of poisons, cure of worms, in chemical form forces, vigour, sperms and vitality.

Araṭu–It is found in Ṛgveda and Atharvaveda^[10]. It is a Substance of in the tree. The axle of the chariot is made with this wood.

Arka–In Yajurveda, Taittirīya Saṃhitā is Atharvaveda it is found^[11]. In Atharvaveda, the maṇi or amulet of Arka is called Vājīkaraṇa. The bark of Arka found in with thread and worn to be called Vājīkaraṇa. The leaves, flowers and milk of these plants are used.

Arjuna–In Yajurveda, Kāṭhaka Saṃhitā and Atharvaveda Arjuna is found^[12]. In Kāṭhaka Saṃhitā there are two varieties of Arjuna is found–i.e.–Lahitatūla and Vabhrutūla. According to Bhāvaprakāśa Nighaṇṭu, he pastes of the bark of Arjuna should be administered for cardiac diseases and Aśmarī diseases. In case of bone fracture or blood loss the bark of Arjuna should be crushed and applied to the affected area^[13].

Alābu–In the Maitrāyaṇī Saṃhitā of Yajurveda and Atharvaveda use find the Alābu^[14]. It is used for snake poisons and other toxic substance abuses. In Kauśika Sūtra it is found as a snake poison antidote. In Bhāvaprakāśa Nighaṇṭu is used for pitta, Kapha and sperm count enhancer and nutrient of sperm^[15].

Avaka, Avakā–It is found in Yajurveda and Atharvaveda^[16]. It is the archaic name of algae. Since it is water-form it is similar to cold and fire. The Gandharvas, Piśācas consume Avaka so they are called Avakāda. Avakā cures cold and warm, thirst, bile, the vikāra of rudhira and fever becomes bile disorder.

Avaghnatī–It is found in Ṛgveda^[17]. This medicine can destroy many poisons with its smell and kills many biting insects.

Aśvattha–In Ṛgveda, Yajurveda and Atharvaveda we find the reference of Aśvattha^[18]. Pīppala is its other name. It is said that all the Gods reside in this tree. It is the tree of sacred fire ceremony. In Atharvaveda, Aśvattha is prescribed for śatrunāśana. In Aitareya Brāhmaṇa is declared as the king of all plants. In Unmāda diseases the part of the tree is used as fuel for sacred fire ceremonies. In Bhāvaprakāśa Nighaṇṭu it is qualified as yonīśodhaka, pitta, kapha, pimple and blood purified.

Aśvavāra, Aśvavāla–It is found in Yajurveda and Atharvaveda^[19]. It means pampas grass.

Aśvāvatī–It is found in Ṛgveda, Yajurveda and Atharvaveda^[20]. It is a strength enhancer and strīvarddhaka substance. It is used for ariṣṭanāśana and security or protection.

Āñjana–It is found in Ṛgveda, Yajurveda and Atharvaveda^[21]. It is a tree and mineral both. It grows in Citrakūṭa hills and Yamunā region. So, it is called Trokakuda and Yāmuna. According to Atharvaveda, it is beneficial for pīliyā, dhātoroga, fever, cough, cardiac disease, broken limbs etc. In Paippalāda Saṃhitā is recognized beneficial as eyesight enhancer, bad dreams cure and kṣatriya disease curer. It is known from ‘Āñjanasandhi Surabhiṃ’ of Ṛgveda that Āñjana tree is scented and its fragrance spreads all over the forest.

Āmva–It is found in Yajurveda Saṃhitā. The word Āmva is found in Taittirīya^[22] and Kāṭhaka Saṃhitā and the word Nāmba is found in Maitrāyaṇī Saṃhitā. It is wild rice compared to Nīvāra. According to Sāyaṇa, it is a kind of rice. It was prepared as a sweet dish to offer in a sacred fire ceremony.

Āyati–According to Ṛgveda it is a poison neutralizer^[23]. It is categorized in Avaghnatī.

Āla, Alāka–It is found in Ṛgveda and Atharvaveda^[24]. According to Ṛgveda Ālakatā means to extinguish with poison. Atharvaveda is used to cure poison with the word 'Apoha nirāla'. In the two places, Āla means using poisoning. In Kauśika Sūtra Dāḍila Āla means Godhūma disease and Keśava refers as Yava-godhūmavallī.

Ikṣvu–It is mentioned in Yajurveda and Atharvaveda^[25]. In Śrauta Sūtra the named Ikṣvukāṇḍa, Ikṣvuparṇa, Ikṣvuśalākā are found. Matured Ikṣvu cures blood-bile, improves semen count, energizer, urine and cooler.

Uttānaparṇā–It is mentioned is Ṛgveda and Atharvaveda^[26]. It is a kind of a creeper. It is included in the category of subhagā, devajūtā, sahasvatī, uttānaparṇā etc. It is semen enhancer, anti-poison, intelligence enhancer, fertilizer and applied to attract own wife and vaśīkaraṇa. In Bhāvaprakāśa it is said to be the cure for vāta, kapha, fever, pain, vomiting, leprosy, atisāra, heart disease, inflammation, itching, poisoning, respiration, worm, gulma and pimple.

Udumvara–It is mentioned in Yajurveda and Atharvaveda^[27]. It is a symbol of energy. It is a sacred fire tree. Samidhā, etc., are made from these plants. Baudhāyana Śrautasūtra is mentioned to cure mental illness by doing sacred fire with the pants. In the fourteenth mantra of Atharvaveda Udumvara-maṇi is praised for its healing quality. It is described as nutritious, rich and medicinal and lactating. Bhāvaprakāśa is also described as a cure for pitta, kapha and blood poisoning. It works very well for blood bile, blood vomiting etc.

Udojasa–It is mentioned in Ṛgveda Yajurveda and Atharvaveda^[28]. It is categorized in Aśvāvatī. It is an energy booster herb.

Upavāka, Upavākā–It is mentioned in Maitrāyaṇī Saṃhitā^[29]. From the mantras, it is evident that it is used as medicine. Upavāka is two types; Grāmya and Āraṇya. The scholars have defined it as Indrayava. Its archaic name is Kuṭajavīja or Kuṭaja. According to Bhāvaprakāśa, it heals Tridoṣas. It is a cure for fever, leprosy etc.

Urvāruka–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[30]. It is melon and cucumber. In the Śivastuti mantra, it is mentioned as the liberator from death. In Bhāvaprakāśa cucumber is described as cool, sweet, appetizer and pitta curer. Melon cures–urine problem, energy giver, laxative, semen count enhancer and cure of vāta and pitta.

Ulaka–It is mentioned in Ṛgveda and Atharvaveda^[31]. Ulaka means a type of grass. Which is also called Vīraṇa.

Urjayantī–It is mentioned in Ṛgveda and Paippalāda Saṃhitā^[32]. It is a figurative chemical.

Karīra–it is mentioned in Taittirīya Saṃhitā^[33]. It is a Somya tree. Its sacrifice brings rain. It grows in the monsoon season. It is prescribed to prevent drought. According to Kauśika Sūtra, it is applied to cure worm disease.

Karkandhu–It is mentioned in Yajurveda^[34]. It is a kind of vera. Its dust is poured in Yajña. It is daśatāvara, semen count, enhancer. Karkandhu cures pitta inflammation, rudhira vikāra, kṣaya and thirst.

Kākamvira–In Ṛgveda, it is described as a tree^[35]. Its fruit is very favorite of crows. In Ṛgveda, it is described as a tree that cures pollution and purifies the air.

Kāṣmarya–It is mentioned in Yajurveda Saṃhitā^[36]. It is a Rakṣaunāśaka tree. It is used to make barriers in Yajña. So that no contaminated element can disrupt the sacred fire ceremony.

Kiṃśuka, (Palāśa tree)–It is mentioned in Ṛgveda vivāha prakaraṇa^[37]. There bloom red flowers in this tree. This flower is used to decorate the marriage chariot. The leaf of Palāśa is chemical. It is a cure for Atisāra, Raktapradara, worm and inflammation. The flower of Palāśa is used for urine production.

Kuśa–It is mentioned in Maitrāyaṇī Saṃhitā^[38]. Kuśa means Darbha. It is as sacred as water. It is used to make kuśāsana. It is used in worship. It is called Medhājanaka. Kuśa is the cure of tridoṣa and cold. Apart from these urine diseases, kaṭharī, thirst, vasti, pradara and disease of rudhira are treated with this plant.

Kuśara–It is mentioned in Ṛgveda^[39]. Ācārya Sāyaṇa called it perforated nalakhāgaḍā (sarakaṇḍā). It is called poison destroyer.

Kṛṣṇala–It is mentioned in Maitrāyaṇī Saṃhitā^[40]. It is used to weigh gold. It increases life and vigour.

Kyāmvu, Kiyamvu–It is mentioned in Ṛgveda and Atharvaveda^[41]. It is a watery plant. It is a śītavīrya and dāhasamaka. It is applied to keep the body cool.

Kramuka, Kṛmuka–It is mentioned in books like Maitrāyaṇī Saṃhitā^[42]. It is both called Kramuka, Kṛmuka. It is a Tūtaḍī tree. The wood is used to make a bow which is called kārmuka. In Kauśika Sūtra it is said to be the cure of snake venom.

Khadira–It is mentioned both in Ṛgveda, Yajurveda and Atharvaveda^[43]. It is a khaira tree. Its main part is as hard as bone. It is Oja-vardhaka. In Atharvaveda, it is advised to wear the main part of the plant to achieve vigour like gems. Paippalāda Saṃhitā says that with the application of the plant leprosy and poison can be cured. According to Bhāvaprakāśa Nighaṇṭu, it is good for teeth. Apart from these, it is good for curing the itching, cough, worm, prameha, fever, pimple, white leprosy, inflammation, dysentery, pitta, rudhira vikāra, pāṇḍu roga, kapha etc.

Karjura–It is mentioned is Paippalāda Saṃhitā Maitrāyaṇī Saṃhitā, Kāṭhaka Saṃhitā^[44]. It is a date and it is the best fruit among all fruits. In Vedic Saṃhitā it is regarded as ‘Śīrṣāṇi’. It is used in Yajña. It enhances sperm count, vigour, vāta and pitta controller, cough, fever, atisāra, respiratory diseases, fainting etc.

Khalva–It is mentioned in Your Veda and Atharvaveda^[45]. It is in grain. Boiled grain cures pitta and kapha. Water-soaked grain cures kapha and pitta mildly.

Garmut–It is found in Taittirīya Saṃhitā^[46]. It is a wild bean. In the sacred fire, cāru is made with this. It works well against cough, pitta, fever and it is good for eyes.

Gavīdhuka, Gavīdhukā, Gavedhuka, Gavedhukā–It is mentioned in Taittirīya Saṃhitā^[47]. It is actually wild wheat. Wheat dust is made from it. It is a sperm count enhancer, strength giver, pittanāśaka and life span enhancer.

Gulgulu, Guggulu–It is found in Taittirīya Saṃhitā and Atharvaveda^[48]. It is Gūgala. It is used as incense in the sacred fire. According to Atharvaveda, the smell of Guggulu prevents consumption diseases. It also cures worms. It enhances strength appetizer and cure for vavāsīra, swelling, gaṇḍamālā, worm, prameha, leprosy etc. it is very effective in an old wound. It is used to cure vāta, galagaṇḍa and skin diseases.

Godhūma–It is found in Yajurveda, Taittirīya Saṃhitā, Paippalāda Saṃhitā etc^[49]. it is a kind of wheat. In the sacred fire, it is used as dust. It is used to ripen Apūpa or pūyā. Godhūma cures vāta and pitta. Apart from these, it is a sperm count enhancer, energizer, nutritious and increases life span.

Ghṛtācī–It is mentioned in Ṛgveda, Taittirīya Saṃhitā, Atharvaveda^[50]. In Ṛgveda, Ghṛtācī means full of clarified butter. In Yajurveda its name is Apsarā. In Atharvaveda it is a kind of lākṣā and antivenom is made from the same. In Rājanighaṇṭu it is the large cardamom is called kanyā and Ghṛtācī^[51].

Caṇaka–In Yajurveda and Atharvaveda, the word Caṇaka is used for Khalva. Keśava system Aruṣī, stomach and worm disease are cured with black grain by doing sacred fire ceremonies with it.

Jamvīra, Jāmvīra, Jāmvīla, Jāmvila–The name Jamvīra is found in Yajurveda, Maitrāyaṇī Saṃhitā, Kāṭhaka Saṃhitā^[52]. Forest is kept happy with Jamvīra. It is a shaddock. Bhāvaprakāśa Nighaṇṭu stomach pain, cough, thirst, decently, heartache, appetite it's are treated with Jamvīra. It is a sour fruit. It prevents vomiting and cures worms.

Jartila–It is mentioned in Taittirīya Saṃhitā^[53]. It is a wild sesame. Lapasī or Yavāgu is made from the same.

Jalāṣa-bheṣaja -It is mentioned in Ṛgveda and Atharvaveda^[54]. It is a kind of watery medicine. Rudra is called as Jalāṣa-bheṣaja and Rudra cures all water of diseases.

Jalāṣa-bheṣaja is similar to water treatment. Rudra is the founder of water treatment.

Tila–It is mentioned in different Saṃhitās of Yajurveda and Atharvaveda^[55]. Tila or sesame are two kinds–native and wild. Wild sesame is called Jartila. Oil is extracted from sesame. According to Atharva Pariśiṣṭa sesame are of three types–white, black and cow urine colour. According to Bhāvaprakāśa Nighaṇṭu sesame are of three types–white, black and red. Black sesame is the best and it is a sperm count enhancer. White sesame is of medium quality and the red one is the worst of all. Sesame is good for skin, hair. It is energy giver, milk increaser, pimple cure, intellect enhancer etc.

Tilvaka–It is mentioned in Maitrāyaṇī Saṃhitā^[56]. Its wood is very hard as Bajra. It is used in sacred fire ceremonies. It is a tiniśa tree. Tilvaka cures cough, pitta, rudhira vikāra, prameha, white leprosy, inflammation, pimple, jaundice and worm.

Tejana–In Ṛgveda Tejana means bamboo and bamboo bushes^[57]. Lard is measured with the stick made of bamboo. The leaves of bamboo are Ārtava menstruation creators. It is used in cold, cough, respiratory diseases and fever. The paste made from its joints prevents things from coming out of the vagina, often urination. Juice of bamboo leaf purifies the blood and prevents blood clotting.

Darbha–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[58]. In Ṛgveda, it is mentioned with śara and kuśa. It is kuśa grass. It includes śatakāṇḍa, sahasrakāṇḍa, sahasraparṇa, sahasravīrya and duścyavana. It is a superior quality medicine. In Atharvaveda, it is described as an anger controller, life span enhancer, anti-poison and energizer. It also cures blood flow and stomach disease. In Paippalāda Saṃhitā it is described as anti-poison, immunity booster and cure of diseases. Its application cures snake bite, bad dreams, scorpion venom poisoning, headache, stomach-ache etc. According to Bhāvaprakāśa Nighaṇṭu, it is tridoṣa-nāśaka, urine disorder, stone, thirst, vasti roga, pradara and rudhira vikāra.

Dūrvā–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[59]. It is a kind of Dūrvā oil. The other similar names are āṣyāḍhā, sahamānā, sahasravīryā, sahasrakāṇḍā, śatamūlā, śatākūrā, aghdviṣṭā, śapathayopanī etc. It is called 'Devajātā Vīrut'. Ṛgveda describes it as kumatināśaka and intelligent enhancer. Atharvaveda describes it as a cure for sin and curse. Dūrvā cures kapha pitta, rudhira vikāra, visarpa, thirst, inflammation and skin diseases.

Naḍa–It is mentioned in Ṛgveda and Atharvaveda^[60]. It is on the edge of the pond. It is anti-tuberculosis.

Nīvāra–It is mentioned in Yajurveda^[61]. Nīvāra is tinnī or wild paddy. It is cold and biliary.

Nyagrodha–It is mentioned in Yajurveda and Atharvaveda^[62]. This is the bot tree. Its twigs come down again and take the form of a tree in the ground again hence it is called Nyagrodha or Nyagaroha. It destroys inflammation, bronchitis and vaginal defects. Its milk coating is beneficial in case of cracked hands and feet and it is a great remedy for toothache.

Porna–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[63]. This is the Palāśa tree. The Atharvaveda has provisions for holding porn money for strength, longevity, prosperity and popularity. It is used in diarrhoea, haemorrhoids and worm diseases.

Pākadūrvā–Pākadūrvā is the mature Dūrvā in Ṛgveda^[64]. Its quality is equivalent to Dūrvā. In the Atharvaveda, śāṇḍu dūrvā has been given in place of Pākadūrvā.

Pāṭā, Pāṭhā–It is mentioned in Ṛgveda and Atharvaveda^[65]. In the Ṛgveda, it is applied to marriage and enchantment. Its synonymous words are-Uttāpanā, Subhagā, Devajutā, Sahamānā, Sahīyasī, Sahasvatī. It is used. Ejaculatory, detoxifying, protective, intelligence-enhancing and abortive. The Atharva Veda has provisions to contain it to win over the defendant.

Piṅṣatī–It is mentioned in Ṛgveda as a snake venom medicine^[66].

Pippala–It is mentioned in Ṛgveda^[67]. It has been applied to the Pippala tree and its fruit.

Puṇḍrīka–It is mentioned in Ṛgveda and Atharvaveda^[68]. The white lotus is called Puṇḍrīka. It grows in ponds. The heart is said to resemble the Puṇḍrīka. The qualities of the lotus are that it quenches thirst, burning, blood, vices, boils, poisons, and scabies. White lotus is cool, sweet, expectorant and bile killer.

Puṣkara–It is mentioned in Ṛgveda, Yajurveda, and Atharvaveda^[69]. It means lotus. It grows in water bodies. Ṛgveda describes the nectar of the lotus. Its large leaves are used as food pots. According to Bhāvaprakāśa Nighaṇṭu, Puṣkara makes it cool and colourful. Destroys phlegm, bile, thirst, heartburn, rheumatism, boils, poison and herpes. Puṣkara root cures rheumatism and phlegm fever and eliminates oedema, anorexia etc.

Pūtīka, Pūtika–It is mentioned in Taittirīya Saṃhitā^[70]. It is used to freeze yogurt. This is the representative creeper of the Mon creeper. In Nighaṇṭu it is called Rohiṣa tṛṇa. This is red grass.

Pūtudāru–This is another name for Devadāru.

Plakṣya–It is mentioned in Yajurveda and Atharvaveda^[71]. Its other name is Pilakhana, Pākara. It is one of the four original vegetation of Nyagrodha. Lākṣā rasa is produced from it. In the Taittirīya Saṃhitā, the word Prakṣa has been applied for Plakṣa. It kills bronchitis, vaginitis, inflammation, hemoptysis, inflammation and hemoptysis.

Badara–It is mentioned in Yajurveda^[72]. This is Bera (Kula or jujube). It is astringent, aphrodisiac and nourishing. Destroys diseases like Rudhira disorder, decay and thirst. When applied, raw boils ripen.

Balvaja–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[73]. It is a kind of couch grass. From it ropes, real, mats, beds, chairs etc. are made. Balvaja is in watery places. If Muñja is not found in Upanayana, then a belt is made with Balvaja.

Bibhītaka, Bibhīdaka–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[74]. It is a kind of grass special. From it, ropes, seats, mats, beds, chairs etc. are made.

Bilva–It is mentioned in Yajurveda and Atharvaveda^[75]. It is Bela. It is considered a sacred tree. Ripe Bela is a chemical and laxative. Suitable for semi-ripe Bela decoction, diarrhoea, bloody diarrhoea and dysentery.

Bhūrja–It is mentioned in Maitrāyaṇī and Kāṭhaka Saṃhitā^[76]. This is the birch tree. This tree is found in the high places of the Himālayas. Its bark is called Bhojapatra. Its bark is equivalent to paper. In ancient times, books were written on birch leaves. Bhūrja corneal disease, bile, hemoptysis and poison killer.

Madhūka–It is mentioned in Śāṅkhāyana Gṛhya Sūtra^[77]. This is Mahuyā. The fruit is sweet. Wine is made from Mahuyā. Mahuyā flower juice is chemistry. Mahuyā flower is very beneficial for goiter, rheumatism, appetite suppressant. Its oil is useful for headaches, injuries and dermatitis.

Masūra–It is mentioned in the Yajurveda^[78]. This is lentils. Cold, mild phlegm is a killer of diseases like haemorrhoids and fever.

Māṣa–It is mentioned in Yajurveda and Atharvaveda^[79]. This is Uḍada. It has been called amedhya and ayajñīya. It is an antiseptic, antiseptic, laxative, haemorrhoids and asthma killer.

Muñja–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[80]. This is Muñja tṛṇa. It has been called aqueous and biliary. It is used in Atharvaveda to stop bleeding. In the Kāṭhaka Saṃhitā, it is called the form of energy. Cinctures, rope seats etc. are made from Muñja. Towards its core, snakes and venomous creatures hide. This is the sacred grass. In Upanayana, the belt of Muñja is held. Muñja is useful for fever, eye disease, leprosy, urinary tract disease and tridoṣa etc.

Yava–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[81]. Barley is called the best food. The greatness of barley has been proved in the Paippalāda Saṃhitā. Barley is Vaidya. Those who drink barley husk are Mahāvalī. Barley is used to making Chātu,

yaddhariṇo yavamatti | (YV. -XXIII/30); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 349.

Yavāgu, Mantha, Yavaudana, Pāyas etc. It cures sore throat, skin disease, cough, rheumatic disorders etc. Barley is cool, sweet, wit and fire enhancer and invigorator.

Yavāṣa–It is mentioned Kāṭhaka Saṃhitā^[82]. This is Jabāsā. This tree is sharply cut. Out of this comes a kind of glue called manna. Which Caraka and Suśruta call ‘ghāsaśarkarā’ or ‘grass sugars’. It cures cough, rheumatism, vomiting and fever.

Rohitaka–It is mentioned in Maitrāyaṇī Saṃhitā^[83]. This is the sacrificial tree. From this yūpa is made. Upanayana has provisions to hold its penalty.

Libujā–It is mentioned in Ṛgveda and Atharvaveda^[84].

Vaṃśa–Ṛgveda, Yajurveda, Atharvaveda are mentioned^[85]. This is the bamboo tree. According to Bhāvaprakāśa Nighaṇṭu, its periodic names are -Tvaksāra Tṛṇadhvaja, Śataparvā, Venu, Maskara, Tejana, etc. It destroys phlegm, bile, rheumatic disorders, bronchitis and jaundice. Bamboo leaves are applied for phlegm erosion, cough, respiratory diseases and fever. The juice of its leaves is anti-inflammatory.

Vivāṅkata, Vivāṅkatikā–It is mentioned in Maitrāyaṇī Saṃhitā and Atharva Veda^[86]. Maitrāyaṇī says that the light of fire has come out and entered into it. From this, it is understood that the wood of this tree has volcanic properties. Its Samidhā is given in Yajña.

Viśvabheṣaja, Viśvabheṣajī–In the Ṛgveda, the air is called a cosmic herb and the treatment of all diseases^[87]. All diseases are cured by taking fresh air and doing prāṇāyama. Water has been called Viśvabheṣajī. All diseases can be cured by water and all diseases are cured.

Viṣā–Viṣā is mentioned in Taittirīya Brāhmaṇa^[88]. This is the adjective śarapuṅkhā.

Vīriṇa, Vīraṇa, Vairiṇa–It is mentioned in Ṛgveda^[89]. It is a kind of grass. It is said that the place where Kuśa and Vīraṇa are more abundant is more suitable for building. White-leprosy has white flowering Vīraṇa barriers. There are provisions for its amulets to prevent indigestion and tuberculosis.

Vṛṣa–It is mentioned in the Kaṭha and Kāṭhaka Saṃhitā^[90]. Vṛṣa is in summer and dries up in monsoon. This is the term for home. The patient is given Vṛṣa drink with snake venom honey. It is said to be very beneficial for the heart and is a cure for phlegm, bile anemia, shortness of breath, cough, fever, gonorrhoea, leprosy and tuberculosis. It is very beneficial for old coughs.

Venu–It is mentioned in Ṛgveda, Yajurveda and Atharvaveda^[91]. This is a kind of bamboo. Veena is made from it. From its bouillon, bar, pot etc. are made.

Vetasa–It is mentioned in Ṛgveda, Yajurveda^[92]. It is rattan. Cane is used in aquatic provinces. It is cold and biliary. Destroyer of diseases like inflammation, oedema, haemorrhoids, vaginal diseases, herpes, urinary incontinence, leprosy, gallstones, phlegm and arthritis.

Vyalkaśa–It is mentioned in Ṛgveda and Atharvaveda^[93]. Vyalkaśa means various branches. It has the quality of dūrvā grass.

Vrīhi–It is mentioned in Yajurveda and Atharvaveda^[94]. Vrīhi has been called a divine and nectar-like herb. The application of Vrīhi eliminates tuberculosis and is very good for health. Chātu, Pāyas etc. are made from it. It has been said about the quality of Vrīhi rice, it is a semen enhancer, cooling, tridoṣa-nāśaka, tonic, antipyretic, poison, respiratory, bronchial, cough, burning, etc.

Śaṃśapa, Śiṃśapā–It is mentioned in Ṛgveda and Atharvaveda^[95]. In the Atharvaveda, the word Śaṃśapa is used for this. This is the Śiśama tree. From this, the wheel of the chariot is made. It is beneficial for haemorrhoids, leprosy, leprosy destroys slum diseases, bronchitis, inflammation, hemoptysis, jaundice and phlegm.

Śamī–It is mentioned in Yajurveda and Atharvaveda^[96]. This is the white kīkara. According to Sāyaṇa, it is called extinguishing the fire. From this yajña pot, śaṅku, srubā, abhri, dhruvā etc. are made. The Śamī tree is a killer of phlegm, cough, shortness of breath, leprosy, haemorrhoids and worms.

Śara–It is mentioned in Ṛgveda, Maitrāyaṇī Saṃhitā and Atharvaveda^[97]. This is Sarakaṇḍā (reed). Again, it is poisonous. It is beneficial in urinary incontinence and urinary incontinence. In Sanskrit, it is called the shaft, Tejana, Bhadramuñja. It relieves inflammation, thirst, urinary incontinence and eye diseases.

Śālmali, Śalmali–Ṛgveda, Yajurveda are mentioned. Its flower is called Śimvala^[98]. Diseases like chemotherapy, bile, rheumatism, rheumatism and hemoptysis are eradicated by its flower juice. In the case of T. B. disease, its root should be eaten in small pieces to increase strength.

Śiṃśapā, Śaṃśapa–It is mentioned in Ṛgveda and Atharvaveda. This is the Śiśama tree.

Śigru–It is mentioned in Ṛgveda^[99]. This is the Sajinā tree. It is aphrodisiac and beneficial for the heart. Destroys phlegm, worms, fats, indigestion, poisons, spleen, herbs, goiter and bronchitis. The coating of its roots causes another irritation of the skin. The coating of this tree with the organism is applied to daṇḍaśūla and toothache.

Śītikā–It is mentioned in Ṛgveda and Atharvaveda^[100]. This herb is mainly used in winter. Its quality is coolness.

Śīpāla, Śīpālā–It is mentioned in Ṛgveda and Atharvaveda^[101]. This is a type of algae. It is produced in rivers or reservoirs. It is cool and soothing. It is mentioned in snake venom.

Śyāmāka–It is mentioned in Yajurveda and Atharvaveda^[102]. It is a kind of rice. Its grains are very small. It ripens in the rainy season. Its synonymous names in Sanskrit areŚyāmaka, Śyāma, Trivīja, Sukumāra, Rājadhānya and Tṛṇavījottama. It is rough and irritating, expectorant and biliary Sahamānā–It is described in Yajurveda and Atharvaveda^[103]. Its periodic names are Jīvalā, Naghāriṣā, Jīvantī, Trāyamāṇā, Sahasravīryā. It is an energy enhancer and preservative. Sāyaṇa means Pāṭhā medicine. Sahamānā means victory over disease.

Sahasvatī–It is mentioned in Ṛgveda and Atharvaveda^[104]. It is categorized as Pāṭhā and Pṛśniparṇi. According to Sāyaṇa, it could be a unique medicine. It has been called wifedestroying and subjugation medicine.

Sugandhitejana–It is mentioned in Maitrāyaṇī Saṃhitā^[105]. It is a fragrant medicine. In the Maitrāyaṇī Saṃhitā, it is associated with the fragrance of trees like devadāru, gūgala etc.

Sairya–It is mentioned in the Ṛgveda^[106]. Sāyaṇa means grass that grows on the edge of a pond. It is also called Aśvavāla. This is probably Kāśa. The Ṛgveda speaks of its application for snake venom.

Soma–Ṛgveda, Yajurveda and Atharvaveda are the three Vedas that mention Soma^[107]. It is a very famous medicine in Vedic times. This happens especially in the Muñjavāna mountains. It is called the king of medicine. Soma is babhrū, aruṇa or haritavarṇa. It has episodes and parts. Its stems are finger-shaped. It also has the leaves. Its juice is called stimulant and drug. Its juice is extracted by crushing stones. It is applied mixed with milk, ghee and honey. The Ṛgveda contains a description of Soma on in the entire ninth maṇḍala. According to some, Ephedra is Somalatā. It is found in the Himālayas at an altitude of eight thousand feet to fourteen thousand feet. Its decoction removes hives, fever etc. Again, the application of diseases such as hydrocephalus, heart disease, respiratory disease, hernia, pneumonia etc. is eliminated.

Somāvatī–It is mentioned in Ṛgveda^[108]. It is mentioned with Aśvāvatī. It is powerful and highly effective medicine.

Spandana–It is mentioned in Ṛgveda and described with Śiṃśapā^[109]. Its wood is very hard to make chariots.

Svadhiti–It is mentioned in Ṛgveda^[110]. This is a huge tree. That is, it has been called the largest of the trees.

Hāridrava, Haridru–It is mentioned in Ṛgveda and Atharvaveda^[111]. Sāyaṇa means Haritāla tree. It is used in the treatment of heart disease and jaundice. It also destroys poison, itching, mouth diseases, rheumatic disorders, acne etc.

Hariṇyaparṇa–It is mentioned in Yajurveda^[112]. The word Hariṇyaparṇa comes from Khilasthāna. This is the adjective lākṣā.

Footnotes and references:

[1]:

ucchu ṣmā'oṣadhīnāṃ gāvo goṣṭhādiverate |
dhanaṃ saniṣyantīnāmātmānaṃ tava puruṣaḥ || (YV. -XII/82); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, pp. 173.

[2]:

yatrauṣadhī: samagmata rājānaḥ samitāviva |
vipraḥ sa'ucyate bhiṣagrakṣohāmīva cātanaḥ || (YV. -XII/80); Ibid., p. 173.

[3]:

oṣadhīriti mātarastadvo devīrūpa bruve |
saneyamaśvaṃ gāṃ vāsa'ātmānāṃ tava puruṣa || (YV. -XII/78); Ibid., p. 173.

[4]:

suparṇa suvane girau jātaṃ himavataspari |
dhanairabhi śrutvā yanti vidurhi takmanāśanam.. | (AV. -V/4/2); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, p. 374.

[5]:

vibhīdakaḥ | (ṚV. -VII/86/6, X/34/1); Acharya Vedanta Tirtha (ed.), Ṛgveda -Vol. 3 & 4, Delhi, Manoj Publication, 2012, p. 148, 277.
akṣaiḥ |(AV. -VII/52/1);
akṣāḥ | (AV. -VII/52/9); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, p. 51, 54.

[6]:

yathā vai dve vāmalakedve vā kole dvau vākṣau muṣṭiranubhavati... | (CU. -VII/3/1); Chittaranjan Ghosal (ed.), Upaniṣad Sangraha, Kolkata, Anjan Bhaumick, 1987, p. 474.

[7]:

atasam | (ṚV. -IV/4/4);
ataseṣu | (ṚV. -IV/7/10);
atasīnām | (ṚV. -VIII/3/13); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 2 & 3, Delhi, Manoj Publication, 2012, p. 153, 162, 191.
atasīnām | (AV. -XX/50/1); Acharya Vedanta Tirtha (ed.), Atharvaveda -Vol. 2, Delhi, Manoj Publication, 2012, p. 446.

[8]:

apamārga tvamasmadapa duḥṣvapnyaṃ suva | (YV. -XXXV/11); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 461. AV. -IV/17 -19; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, pp. 295-304.

[9]:

AV. -IV/18/7, 8; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, p. 301.

[10]:

araṭve akṣe | (ṚV. -VIII/46/27); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. III, Delhi. Parimal Publication, 2016, p. 523.
araduparama | (AV. -XX/131/15); Acharya Vedanta Tirtha (ed.), Atharvaveda -Vol. 2, Delhi, Manoj Publication, 2012, p. 537.

[11]:

arkavarṇena juhoti | Tai. S.–5/43/3.
ayamarko'ṅgenāṅgaṃ saṃsamakaṃ kṛṇotu | (AV. -VI/72/1); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, p. 553.

[12]:

ārjunānilohitatūlāni....babhrutūlāni | Kāṭh. S. –34/3.
haritāarjunā uta | (AV. -IV/37/5); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, p. 350.

[13]:

kakubho'rjjunanāmākhyo nadīsarjjaśca kīrttitaḥ |..... (Bh. P. –Batādi Varga–26-27); Bhāvaprakāśa Purvakhaṇḍa: Vol. 1 by Bhāvamiśra, trans. Kalishachandra Sengupta, Kolkata, Deepayan, 2007, pp. 248-249.

[14]:

sarpā aduhla-ālābunā viṣam | Maitrā. S.–4/2/13.

[15]:

alābuḥ kathitā tumbī dvidhā dīrghā ca varttulā |
miṣṭatumbīdalaṃ hṛtyaṃ pittaśleṣmāpahaṃ guru |
bṛṣyaṃ rucikaraṃ proktaṃ dhātupuṣṭivibarddhanam || (Bh. P. –Śāka Varga–57-58); Bhāvaprakāśa Purvakhaṇḍa: Vol. 1 by Bhāvamiśra, trans. Kalishachandra Sengupta, Kolkata, Deepayan, 2007, p. 306.

[16]:

samudrasya tvāvakayāgne pari vyayāmasi | (YV. -XVII/4); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 242.
avakādān (AV. -IV/37/8-10); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2015, pp. 351-352.

[17]:

atho avaghnatī hanti | (ṚV. -I/191/2); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 391.

[18]:

aśvattham upaṣṭhinta | (ṚV. -I/135/8); Ibid., p. 294.
aśvatthe vo niṣedanam | (YV. -XII/79); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 173.

[19]:

pakṣmāṇi yad aśvavārā | Maitrā. S.–3/7/9.

[20]:

aśvāvatīsaṃ[?]māvatīm |(ṚV. -X/97/7); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 435 & (YV. -XII/81); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 173.

[21]:

āñjanagandhiṃ surabhim | (ṚV. -X/146/6); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 530.

[22]:

āmbānāṃ carum | Tai. S.–1/8/10/1.

[23]:

adṛṣṭāṇ hanti-āyātī | (ṚV. -I/191/2); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 391.

[24]:

ālāktā | (ṚV. -VI/75/15); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2016, p.163.

[25]:

ikṣavaḥ | (YV. -XXV/1); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 365.

[26]:

uttāṇaparṇe subhage devajute sahasvati | (ṚV. -X/145/2); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 528.

[27]:

audumbarīm ādadhāti, ūrga[?] vā udambaraḥ | Tai. S.–5/1/10/1.

[28]:

aśvāvatīm somāvatīmūrjayantīmudojasam | (ṚV. -X/97/7); Acharya Vedanta Tirtha (ed.), Rigveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 435.

[29]:

badarairupavākābhirbhaiṣajam | Maitrā. S.–3/11/2, 9.

[30]:

urvārukamiva bandhanānmṛtyormukṣīya māmṛtāt | (ṚV. -VII/59/12); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2016, p. 269.

[31]:

ulapasya | (ṚV. -X/142/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 522.

[32]:

ūrjayantīm | (ṚV. -X/97/7); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 448.

[33]:

saumyāni vai karirāṇi | Tai. S.–2/4/9/2.

[34]:

dadhno rūpaṃ karkandhuni | (YV. -XIX/23); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 285.

[35]:

mā kākambīramud vṛho vanaspatimaśastīrvi hi nīnaśaḥ | (ṚV. -VI/48/17); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 506.

[36]:

kāṣmaryamayāḥ paridhayo bhavanti rakṣasāmapahatyai | Maitrā. S.–3/7/ 9.

[37]:

sukiṃ śukam | (ṚV. -X/85/20); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 400.

[38]:

kuśībhiḥ | Maitrā. S.–4/5/7.

[39]:

śarāsaḥ kuśarāso darbhāsaḥ | (ṚV. -I/191/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 391.

[40]:

kṛṣṇalāni.... samṛddhyai | Maitrā. S.–2/2/2.

[41]:

kiyāmbu | (ṚV. -X/16/13); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 240.

[42]:

agneḥ priyā tanuryat kramukaḥ | Maitrā. S.–3/1/9.

[43]:

khadirasya sāram | (ṚV. -III/53/19); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2016, p. 218.

[44]:

te kharjūrā abhavan | Tai. S.–2/4/9/2.

[45]:

khalvāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[46]:

garmut, gārmutaṃ carum | Tai. S.–2/4/4/1-3.

[47]:

gāvīdhukaṃ carum | Tai. S.–1/8/7/1.

[48]:

tad gulgulu | Tai. S.–6/2/8/6.

[49]:

godhūmāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[50]:

ghṛtācī | (ṚV. -I/167/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 354.

[51]:

K. D. Dvivedi & B. Dvivedi, Vedoṇ Meṇ Āyurveda (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, pp. 240-250.

[52]:

jāmbīlena araṇyam | (YV. -XXV/3); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 366.

[53]:

jartilāśca | Tai. S.–5/4/3/2.

[54]:

rūdraṃ jalāṣabheṣajam | (ṚV. -I/43/4); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 111.

[55]:

tilāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[56]:

tailvakīm abhicaran, eṣa vanaspatīnāṃ vajraḥ | Maitrā. S.–3/1/9.

[57]:

kṣetramiva vimamustejanena | (ṚV. -I/110/5); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 266.

[58]:

śarāsaḥ kuśarāso darbhāsaḥ | (ṚV. -I/191/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 391.

[59]:

dū rvāyā iva tantavo vyasmadetu durmatiḥ | (ṚV. -X/134/5); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 526.

[60]:

na[?]ṭhā iva sarasaḥ | (ṚV. -VIII/1/33); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 3, Delhi, Manoj Publication, 2012, p. 182.

[61]:

nīvārāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[62]:

avarodhairnyagrodhaḥ | Maitrā. S.–4/4/2.

[63]:

parne vo vasatiṣkṛtā | (ṚV. -X/97/5); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 448.

[64]:

pākadurvā | (ṚV. -X/16/13); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 240.

[65]:

uttānaparṇe subhage devajute sahasvati | (ṚV. -X/145/2-6); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 528.

[66]:

atho pinaṣṭi piṃṣatī | (ṚV. -I/191/2); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 391.

[67]:

pippalaṃ svādvatti | (ṚV. -I/164/20, 22); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 342-343.

[68]:

hṛdāśca puṇḍarīkāṇi | (ṚV. -X/142/8); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 524.

[69]:

niṣiktaṃ puṣkare madhu | (ṚV. -VIII/72/11); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 3, Delhi, Manoj Publication, 2012, p. 398.

[70]:

pūtīkairvā parṇavalkairvā | Tai. S.–2/5/3/5.

[71]:

plakṣo meghena | Kāṭh. S. –44/1.

[72]:

saktūnāṃ rūpaṃ badaram | (YV. -XIX/22); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 284.
badarairupavākābhirbheṣajam | Maitrā. S.–3/11/2.

[73]:

balbajastukāḥ | (ṚV. -VIII/55/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 3, Delhi, Manoj Publication, 2012, p. 361.

[74]:

vibhīdakosāgṛviḥ | (ṚV. -X/34/1); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 277.

[75]:

jyotiṣo bilvo'jāyata | Maitrā. S.–3/9/3.

[76]:

bhūrjo vai nāmaiṣa vṛkṣaḥ, kāryā etasya srucaḥ | Maitrā. S.–1/10/12.

[77]:

Śāṅkhāyana Gṛhya Sūtra–1/12/9; 4/17/3.

[78]:

masurāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[79]:

māṣāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[80]:

pibatā muñjanejanam | (ṚV. -I/161/8); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 332.
muñja it | (AV. -I/2/4; 2/3/1-5); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 5, 68-69.

[81]:

gobhiryavaṃ na cakṛṣat | (ṚV. -I/23/15); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 59.

[82]:

tau vṛṣaśca yavāṣaścābhavatām | Kāṭh. S. –30/1.

[83]:

yatra camasaṃ nyaubjat tato rohitako'jāyata | Maitrā. S.–3/9/3.

[84]:

libujeva vṛkṣam | (ṚV. -X/10/13); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 226.

[85]:

ud vaṃśamiva yemire | (ṚV. -I/10/1); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 35.

[86]:

agnervai sṛṣṭasya bhā apākrāmat, tad vikaṅkataṃ prāviśat | Maitrā. S.–3/1/9.

[87]:

ā vāta vāhi bheṣajaṃ vi vāta vāhi yadrapaḥ |
tvaṃ hi viśvabheṣajo devānāṃ dū ta īyase || (ṚV. -X/137/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 516.

[88]:

Tai. Brā. –6/7/13/14.

[89]:

mauñjā adṛṣṭā vairiṇāḥ | (ṚV. -I/191/3); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 491.

[90]:

tau vṛṣaśca yavāṣaścābhavatām | tau varṣeṣu śuṣyataḥ | Kāṭh. S. –46/4

[91]:

śataṃ veṇuñchataṃ | (ṚV. -VIII/55/3); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 3, Delhi, Manoj Publication, 2012, p. 361.

[92]:

hiraṇyayo vetaso madhya āsām | (ṚV. -IV/58/5); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2016, p. 372.
hiraṇyayo vetaso madhye'agneḥ | (YV. -XIII/38); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 189.

[93]:

śāṇḍadū rvā vyalkaśā | (AV. -XVIII/3/6); Acharya Vedanta Tirtha (ed.), Atharvaveda -Vol. 2, Delhi, Manoj Publication, 2012, p. 275.
pākadū rvā vyalkaśā | (ṚV. -X/16/13); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 240.

[94]:

brīhayaśca me yavāśca me | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 345.
brī brīhiryavaśca bheṣajau divasputrāvamartyau | (AV. -VIII/2/6); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 142.

[95]:

ojo dhehi spandane śiṃśapāyām | (ṚV. -III/53/19); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 117.

[96]:

tamaśamayat, taṃ śamyāḥ śamītvam | Maitrā. S.–1/6/5.

[97]:

śarāsaḥ kuśarāso darbhāsaḥ | (ṚV. -I/191/3); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 491.

[98]:

sukiṃ śukaṃ śalmalim | (ṚV. -X/85/20); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 391.
śalmalirvṛddhyā | (YV. -XXIII/13); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 345.

[99]:

śigravo yakṣavaśca | (ṚV. -VII/18/19); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2016, p. 198.

[100]:

śītikeśītikāvati | (ṚV. -X/16/14); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 240.

[101]:

udnaḥ śīpālamiva vāta ājat | (ṚV. -X/68/5); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 362.

[102]:

śyāmākāśca me nīvārāśca | (YV. -XVIII/12); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 265.

[103]:

sahamānāsyoṣadhe | (YV. -XII/99); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 177.

[104]:

sahamānāṃ sahasvatīm | (AV. -VIII/2/6); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi. Parimal Publication, 2015, p. 142.
uttānaparṇe subhage devajūte sahasvati | (ṚV. -X/145/2); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. IV, Delhi, Parimal Publication, 2016, p. 540.

[105]:

yānoṣadhīṣu tāṃ sugandhitejane | Maitrā. S.–3/8/5.

[106]:

śarāsaḥ kuśarāso darbhāsah sairyā uta | (ṚV. -I/191/3); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 491.

[107]:

somaḥ punānaḥ kalaśāṃ ayāsīt | (ṚV. -IX/92/6); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 160.
ya'oṣadhīḥ somarājñīrbahṇīḥ śatavicakṣaṇāḥ | (YV. -XII/92); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 175.

[108]:

aśvāvatīṃ somāvatīmūrjayantīmudojasam | (ṚV. -X/97/7); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 435.

[109]:

ojo dhehi spandane śiśapāyām | (ṚV. -III/53/19); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 117.

[110]:

svadhitirvanānām | (ṚV. -IX/96/6); Acharya Vedanta Tirtha (ed.), Ṛgveda–Vol. 4, Delhi, Manoj Publication, 2012, p. 164.

[111]:

atho hāridraveṣu me harimāṇaṃ nidadhmasi | (ṚV. -I/50/12); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2016, p. 127.

[112]:

vanaspatirhiraṇyaparṇaḥ | (YV. -XXI/56); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, p. 331.